What is the Role of Gender in Esotericism and Freemasonry?

What is the Role of Gender in Esotericism and Freemasonry?

Gender is in everything; everything has its Masculine and Feminine Principles; Gender manifests on all planes. ~ The Kybalion

It seems that gender is a matter of some controversy, these days. Many people wish to do away with the idea of gender altogether, or at least eliminate any concrete definition of it, as it applies to people, because they recognize a right of each person to flow back and forth between genders, choose whatever ratio of one gender identity to another that they see fit, at any given moment, or throw the whole idea away altogether. Meanwhile, others remain more traditional, as is always the case, and there is some contention over the matter.

Gender has also long been a matter of great significance in the occult traditions, as alluded to briefly in the seventh Hermetic Principle, quoted above. Many teachings in Western esotericism and the East alike teach about the gendered principles, and how they play out in our cosmos.

Freemasonry has traditionally been, and to a large extent is still an exclusively masculine or male organization, with the “appendant body” for women, reminiscent of Adam’s rib, known as the Eastern Star. In this appendant body, women are not given the full knowledge of the craft, and are overseen by a man. The exception, of course, is the more recent Universal Co-Masonry, which allows women as equals, and which we believe to be the next step in Masonry’s evolution.

So, what is gender, what is its role in esoteric traditions, and what should its role be in Freemasonry?

Gender from Archetypes to Biology

gender in scienceThe principle of gender, as described in The Kybalion, is something which goes beyond human gender identities, although they are one manifestation of it. We can see this idea at play in such commonly recognized dualities as yin and yang, the chalice and the wand, water and fire, or mother earth and father sky. Gender, thought of in this way, is a much more abstract quality or dichotomy which, being abstract, can be universally applied to everything in reality, according to the Kybalion, and other congruent teachings.

In this way, we can view the Principle of Gender as being very similar to the Principle of Polarity, which is that all manifest phenomena have polarities, and each of these apparent polarities are actually the same phenomenon in different degrees along a spectrum. Hot and cold are just different degrees of vibratory motion we call thermal energy, light and dark are just different degrees of photonic saturation of space, etc.

So, what should be gender’s place in our thinking about life, the universe, and everything? If we take the Principle of Gender to be true, then it must be helpful to recognize the abstract principle of gender, as each Hermetic Principle is thought to be a core pattern or design of reality. We see gender and polarity in the masonic lodge in many forms, and its symbolism plays a key role in the masonic rituals and teachings. Generally speaking, in most spiritual traditions, there is some acknowledgement of the masculine/feminine, active/passive dynamic.

We also see it in some scientific understandings of reality, such as in chemistry, which is essentially the interplay of masculine-positive and feminine-negative particles in chemical reactions. Since our bodies and all biological life are essentially chemical in nature, this means that we are all made up of some complex combination of this interplay, on the chemical level. Another example is electromagnetism and the magnetic poles, or sexual reproduction in biology, of course.

The False Equivalence Controversy

ddThe principle of gender in psychology is where things get a bit more enigmatic. Many of the aspects of our psycho-emotional being that have typically been gendered have been called into question, in recent times. For instance, rationality has traditionally been associated with masculinity, and emotionality with femininity, but over the past century that has changed to a large extent, with both genders proving they are perfectly capable of both, when freed from the expectations of their limiting cultural roles.

Simultaneously, there does seem to be an element of polarity to many of the dynamics at play within the human psyche. If we ignore these, we run the risk of missing a key part of understanding ourselves. However, if we embrace them too concretely, we run the risk of boxing ourselves and others into categories of identity, which can be traps.

Here, I think, is where much of the trouble we have in seeing and accepting the coexistence of opposites within each person can be found. To me, it seems that we have historically taken something that is abstract, gender, and conflated it with something concrete: the biological sex of a person. This is a major part of what the movement for gender transcendence is about, separating the concept of gender from it’s biological manifestation. While there is some biological basis for some of the gendered traits, there are also many people who do not neatly fit into the simple black and white, male and female, masculine and feminine dichotomy. 

In order to address this, some people want to throw out the idea of gender altogether, as a “socially constructed” fiction, an idea sometimes found in postmodernism. The danger, it seems to me, is that in attempting to remove this conflation, we also delegitimize the abstract principle, which is a key to understanding how reality regenerates itself. Must we throw out the baby with the proverbial bathwater, in order to achieve this personal freedom from culturally sanctioned gender norms? Must we also refuse to acknowledge that this principle of gender does manifest itself concretely in biology, even if we also have the choice to alter or transcend that biological manifestation?

A Most Engendered Paradox

masculine and feminine
Part of the teachings on the Principle of Gender is that it is a paradox which is necessary to manifest or
generate (coming from the same root word) reality itself. Taoism teaches a similar idea with perhaps the most well-known symbol of gender and polarity, the Yin and Yang. Ingeniously, they built into the very symbol itself a hint at the paradoxically unitive nature of these opposites, which represents a unity in all polarities.

Polarity, and by extension Gender, can then be seen as an essential and paradoxical quality of all manifest reality. Just as all diverse phenomena of the universe are an illusory manifestation of one fundamental unitive reality, these polarities are the structure of the illusion itself. Remember here that illusion doesn’t mean “not real,” it actually means, “not what it seems to be,” just as a magician pulling a rabbit from his hat is very real, but simultaneously an illusion. If you peaked beneath the table, you would see through to the reality. Perhaps it may behoove us to look at Gender somewhat the same way.

Bringing this cosmic abstraction back into the realm of gender politics, what does it say about the legitimacy or illegitimacy of the concept of gender, as applied to people? It seems to me that, quite appropriately, this too is a paradox. Gender is simultaneously essential, and illusory; like all polarity, it is the essence of the illusion, and therefore of life itself, hence its place among the seven Hermetic Principles. We cannot escape it, so long as we dwell within manifest reality, but we can transcend it to some degree, and choose of our own free will what gender balance we wish to have in each of us.

Gender, Psyche, & Freemasonry

esoteric genderEsoteric traditions have long taught that both masculine and feminine exist in every person, regardless of biological sex, and that uniting these opposites within the self is one of the keys to transcendence. My favorite manifestation of this idea is in the psychology of Dr. Carl Jung, who was certainly influenced by esoteric teachings in his theories on the human mind, and integrated them in a way that is compatible with modern thought.

Jung theorized that we all contain all polarities within us when we are born; as we develop and adapt to our social milieu, whatever we identify with becomes part of a complex of ideas in our waking consciousness called our ego, or sense of self, and whatever we do not identify with become unconscious complexes, which then come to affect us in our daily life as the people we interact with reflect them.

Therefore, every person who has identified with their gender, whatever that might entail given their personality and culture, has within them an aspect which represents all that is the opposite to them, called their anima or animus. The anima is a man’s internal unconscious woman, and animus is the internal unconscious man in a woman. Every relationship we have is some interaction with this opposite-gender complex, and the uniting of the conscious ego with this other-gender part of ourselves is a major step towards individuation, or what we might call self-actualization, the process of becoming whole and fully human.

If we look at the history of Freemasonry, much like the history of humanity in general, it has been highly masculine-dominated, to the point of only allowing men to have the true knowledge. Yet, simultaneously, it has carried within it the keys of a higher understanding woven throughout the masonic symbolism that there can be a balance of the genders, and that our sisters in humanity may join us as brothers of the craft. In so doing, not only does the other half of humanity get to share in the divine knowledge, but they also bring a greater degree of the more abstract universal principle of femininity, which they are (often) inherently more connected to, to balance the craft.

self actualizationPerhaps we can see the Freemasonry of old as being like the man with an unconscious feminine aspect. From this view, the Eastern Star is his psychological anima, dwelling in the darkness, literally not allowed to partake of the symbolic light of the teachings. When a man does not have a connection to his anima, he also does not have as much of a connection to the mystical side of life, the magic and spirit of human existence, which is typically manifested more in the feminine. The result is that he will be dry, intellectual, and lacking in the vital essence of soul connection.

Brothers and friends, I believe it is time for Freemasonry to evolve, and step further into its own individuation, to embrace both people of the female biological sex, and in a more archetypal sense, the feminine aspect of spirit and mystical union, rather than mere intellectualism and charity work, noble though those may be. If the goal of Freemasonry is to make us better and more complete humans, then surely this is a necessary step toward that great and noble ideal.

 

What Can The Egyptian Book of the Dead Teach Us About The Masonic Life?

What Can The Egyptian Book of the Dead Teach Us About The Masonic Life?

While Freemasonry is known for secrecy, it’s no secret that we trace the origins of our rituals and teachings to the ancient mystery schools of Egypt; many masonic writers, such as Manly P. Hall, have publicly stated this. While there is disagreement among academic historians about the true origins of the Order, Freemasons do tend to believe in this ancient source of the mystic teachings, and we can also be relatively certain that the esoteric wisdom traditions which are the antecedents to speculative masonry, such as Hermeticism and Alchemy, are connected to the ancient Egyptian mystery schools.

This means that, in  my opinion, anytime we look at something from Egypt, we should try to look at it masonically; that is, we should try to interpret the inner meaning of it, to see the truth behind the symbols.

One of the most fascinating writings we have from the ancient Egyptian traditions is known as the Egyptian Book of the Dead. Alternatively translated as The Book of Emerging Forth Into the Light, or The Book of Becoming Light, this book of “spells” is thought to have been written by many priests over a period of perhaps 1,000 years, as a guide for death, to be read aloud to the dying. There are different versions, with different combinations of spells, and 192 total spells are known, from all versions.

A Guide to the Initiation Beyond Death

Egyptian AfterlifeWhile having a guidebook to read to a dying person to lead them through the afterlife is an interesting concept in itself, what may be more profound is to examine the book and what it might tell us about life, and perhaps even the masonic life.

It may help here to have some context of the Egyptian conception of life, the universe, and magic. To the ancient Egyptians, magic permeated the world, and words in themselves were inherently magical. Consequently, to the Egyptians, there was little difference between written/spoken words and magic. All writings were essentially magical. Likewise, knowing the name of something was thought to give power over it. There was not such a stark line, in Egyptian thought, between the ordinary world we experience with our senses, and the invisible worlds of spirit. All the layers of existence were thought to overlap, and interweave.

The story of the Book of the Dead is that of a soul passing through death, into eternal life. To do so, he must pass through the underworld, or Duat, and overcome various supernatural creatures by charming them with magic incantations, in a sort of trial of initiation into the afterlife. At the end of the trial, if the soul hadn’t first been consumed by one of the creatures, or destroyed by Osiris’s minions, then he would be weighed by Osiris against the Goddess of Truth and Justice, Maat. In other words, the soul was a candidate and had to pass tests and trials in order to prove him/herself worthy to live among the immortals.

The Initiatory Model for Life, Death, and Beyond

Egyptian Book of the DeadMuch of this should sound familiar to any Freemason, and it seems clear that there is an element of this Egyptian ritual in those which are preserved in Freemasonry, at least in their essence. Clearly there is an allusion to death and immortality in both, but how does this “model” of initiation, so-to-speak, relate to what Masonry teaches us about life?

Essentially, life is a series of initiations, or one large initiation with phases, if you will. We are perpetually confronted with situations which challenge our integrity, our determination, our wisdom, and our compassion. Virtue is not magically granted from the sky, it is honed, it is earned, it is built from the ground up. Becoming the best man or woman that we can be is hard work, and requires sacrifice and difficulty. Particularly when we choose to follow the path of the initiate, life has a way of throwing even more trials our way, because karmically (many believe), we have chosen an accelerated path, by seeking initiation.

Throughout life, much like the soul entering the Egyptian underworld, we are faced with various situations, most of which are actually in our minds. Of course, the outer circumstances must serve as props, but the real monsters to be charmed and pacified are within us, they are the baser aspects of our own nature, and a large part of masonry is indeed overcoming these creatures within us. There may even be something to be said about the Egyptian concept of using the magic of words to charm these creatures, especially considering the insights of NLP, hypnosis, and similar methodologies, but that’s a subject for another post. More symbolically, we can view the magic of the spoken word as the creative and expressive capacity within us.

Initiation as Evolution

burialegyptianmsoul11Does this also pertain literally to the afterlife? As someone who takes an interests in Near Death Experiences (NDEs), in my opinion, it is reasonable to think so. Based on what we have learned from NDE research, it does indeed seem that we may sometimes have to pass through a realm of astral darkness, which depending on our own state of mind may contain monstrous beings or obstacles, before arriving at the Light. When people get to the light, they almost invariably go through their entire life in a flash of holographic memory, where they experience everything they ever did, and also how it affected other people. Essentially, this is a weighing of the scales, a measurement of our life’s actions against justice, or what was right. In this way, I believe that there is an element of literal truth in the Egyptian Book of Coming Forth Into the Light.

The subtler truth, however, is even more interesting to me. Because, in a way, it is grander. Even if this process is literally what we experience when we die (approximately), what about when we are born again? Is the goal of the reincarnation process that our soul will one day weigh perfectly against the scales of justice, to avoid rebirth into the physical, i.e. to have no karma? If we take a Vedantic perspective, the answer would be yes. In that context, even multiple lives, much like the many experiences we have in one life, are really just phases of a larger initiation, into something even greater. Is there any end to this initiatory process?

I suppose it’s possible, but for my money, I would say probably not. I think the process of creation/initiation goes on indefinitely, infinitely, forever. We are always becoming something more, whether slowly or quickly. Essentially, this is the process of evolution. By choosing Freemasonry, we’ve simply opted for the catalyzed reaction – the accelerated evolution. As such, we must face each catalyst that comes our way with steadfastness, equanimity, willpower, compassion, and the magic of creativity, intuition, and divine communion, if we wish to be worthy of being freed from, or perhaps more accurately, to complete the initiation of the life/death cycle.